Four Zen monks were meditating in a monastery. All of a sudden the prayer flag on the roof started flapping.
The younger monk came out of his meditation and said: "Flag is flapping"
A more experienced monk said: "Wind is flapping"
A third monk who had been there for more than 20 years said: "Mind is flapping."
The fourth monk who was the eldest said, visibly annoyed: "Mouths are flapping!"

Sunday, September 28, 2008

A genuine Dharma Heir explores the cosmology underlying Dogen's Zen

A truly unique book on Dogen's Zen.

"Visions of Awakening Space and Time: Dogen and the Lotus Sutra, by Taigen Dan Leighton, is a unique examination of the records of the thirteenth century Zen master, Eihei Dogen.

In this book Taigen Dan Leighton, a Soto Zen priest and Dharma heir, reveals how Dogen's teachings are thoroughly grounded in the classic Mahayana Buddhist Sutras, primarily the Lotus Sutra, as well as the classic Zen records, especially Zen's most unique contribution to Buddhist literature, the great koan literature collections.

Leighton begins by emphasizing that because Dogen was an authentic Buddhist master, he was primarily concerned with the liberation of all beings, hence his teachings on practice-realization, or enlightened practice can only be appreciated in the context of the tradition and cosmology from which Dogen addressed his listeners/readers; the Buddhist sutras and the classic Zen records.

This Soto Zen master then introduces the basic Buddhist teaching that the universe itself is not apart from the myriad things, demonstrating the fact that any attemt to understand Dogen, or any Zen master for that matter, must begin with a fundamental understanding of the cosmological field from which they teach. Leighton highlights the fact that for the authentic Zen master, each thing, time, and event is itself the full expression of reality, or Buddha nature.

In the words of this Soto Dharma Heir, "Zen cannot be fully understood outside of a worldview that sees reality itself as a vital, dynamic agent of awareness and healing."

Leighton then offers an explication furnishing the reader with an overview of the Mahayana teachings as expounded in the Lotus Sutra. He emphasizes the key passage of that sutra in which myriad Bodhisattvas suddenly emerge from under the ground (a scene he returns to repeatedly throughout his exploration). His discussion moves naturally into an examination of the vital dynamic of Buddhist hermeneutics from a variety of historical Buddhist contexts.

Next, Taigen Dan Leighton presents Dogen's own interpretation of the story from the Lotus Sutra (of the Bodhisattvas emerging from under the ground), citing some of the numerous references, familiar to Dogen students, which permeate his massive corpus of writings. With all of this firmly under the reader's belt, Leighton proceeds to present a grand view of Dogen's cosmology, revealing some surprising implications of time, space, and existence.

While using the Lotus Sutra as his primary pivot point, this Dharma Heir draws on his own extensive familiarity with Dogen's work as well as the classic literature of Buddhism and Zen. From Dogen's collection of 300 classic koans to the "ten times" doctrine of the Avatamsaka Sutra, Leighton demonstrates the his skill for using language without being used by language to present a wonderful overview of the universe through the eye of Zen master Dogen.

Rising way above the simplistic formulas and myopic dogmatism of popular sectarian cultists, Leighton transcends those presentations of Dogen propagating narrow views of "only-one-right-practice," or superstitious notions that "sitting like Buddha is being Buddha."

This Soto masters refuses to 'water down' Dogen's profound teachings and offers a spiritually mature explication, illustrating that Dogen's revelations of the nonduality of practice-and-enlightenment should not be confused with the simplistic cultic declaration that 'practice equals enlightenment', but understood as the continuous ongoing practice of enlightenment, and enlightenment of practice.

Rather than the familiar dull mantra that 'sitting is itself enlightenment', this Soto Heir declares that Dogen's teaching is a, "complex vision... as multidimensional, dynamic and not separate from or independent of the actual existence, activity, and awareness of each particular being..."

Other areas where he bucks the familar cultic and pop-psychology opinions of Dogen's Zen include:

* Koans - Leighton sees the role of koans in the same light as Mahayana sutras, "not didactic works presenting systematic doctrines, but rather spiritual texts aimed at inciting particular samadhi, or concentration, states and insights..."

* Goals - Rather than asserting that Dogen preached a Zen of "no goal", this Dharma Heir insists, "The purpose of Buddhism is liberation from the karmic cycle of suffering via awakening, and the goal of the Mahayana is the awakening of all beings."

* The role of literature in Zen- Noting that although many take a narrow view of the dictum of Zen being "outside words and letters", he illustrates how texts and verbal teachings are as important to authentic Zen as wholehearted practice, clearly revealing Dogen's teaching that "expression is itself the Buddhadharma."

* Duality - Leighton points out that, contrary to some popular opinions, duality is as important to authentic Zen practice-enlightenment, as is nonduality. For instance, "Dogen here profoundly reaffirms the reality of nonduality. Usually nonduality is considered opposed to duality... But... he is clearly talking about the nonduality of duality and nonduality, not about merely transcending the duality of form and emptiness. This deeper nonduality is not the opposite of duality, but the synthesis of duality and nonduality..."

* Sudden enlightenment - Discussing the important work of Jan Nattier, Leighton analyzes the story of the "Bodhisattvas emerging suddenly from under the ground" in the light of what Nattier characterizes as "leap philosophies," Leighton points out that "this story embodies the leap out of the realm systemized stages of accomplishment in practice, based on insight into the fundamental emptiness of all stages."

* Other views setting this Soto master apart Psuedo masters include, Dogen's implementation and exhortation of a wide variety of practices (not just sitting meditation), the nondual aspect of "practice and ordinary activity", and the vital importance of deep, continuous textual study in the authentic practice/enlightenment of Zen.

The Bottom Line: Visions of Awakening Space and Time: Dogen and the Lotus Sutra, by Taigen Dan Leighton, presents an inside view of the cosmology, or "worldview" informing the writings of Eihei Dogen. In the process, this book manages to debunk many of the simplistic and cultic notions espoused by quacksalvers dressed up like Zen masters, which have resulted in the reductionism of sectarian stereotypes that are all too common among writers of popular "Zen" books. By restoring Dogen's Zen to its proper place as one of the all time greatest expressions of Buddhism, Leighton demonstrates the authentic characteristics of a genuine Dharma Heir.

16 Comments:

There is no reason at all why this statement can not be perfectly in line with what Leighton offers us: it really depends on the context of who says it and of what they have done to clarify their own actions (such as sitting). But, since you do not go into the specifics of just whom you are criticising then your statement appears to be, and may effectively be, slandering the realisation of those Masters (including Buddha) who have clarified in their real actions that indeed "sitting like Buddha is being Buddha." This doesn't bother me personally, but I'd just like to point out this obvious failing of your imbalanced criticism.

Your Word Buddhism is very flimsy and unreliable in other words.

As usual you present a false dichotomy, just as you see it, with no reasonable evidence to back up your argument against 'Zen quacksters'. Will you not make a reasonable criticism because you are afraid of these 'Zen quacksters'? Are you afraid that expressing your 'more enlightened view' will be at odds with some precept or other? Its really very strange, Ted.

This then is an unfair, unreasoned and non-committal criticism. Nothing new in other words. It seems your appreciation of Zen literature does not extend to reasoned literary criticism; which in itself could validly be described as 'Zen quacksterism'. Also, you've written a book putting your words into the mouth of a 'Zen Master'... and you are acusing others of being 'quacks'? C'mon, Ted, I think you have more to offer the world than being a religious quack.

A misguided sect of one (such as Tedism) is much the same as a misguided sect of thousands if we are really concerned with the central matter that unifies diverse approaches: Truly 'we cannot be fooled by others'.

We speak of falsehood as completely falseAnd of true as completely true;But outside of truth there is no falsehoodAnd outside of falsehood,no special truth.How can those who practice the WayDiligently search for truth?

If we examine the depths of our own hearts, There is delusion, and there is truth. (Master Ryokan)

'Right' and 'wrong' may well be valid arenas to the scriptural scholar; But the delusion that these in themselves are any sort of absolute truth is really the raw material that practicing Bodhisattvas must concern themselves with.

Yes, yes! Thanks for the Ryokan quote! Here is one of my fovorites from Ryokan:

On a somber spring evening around midnight,rain mixed with snow sprinkled on the bamboos in the garden.I wanted to ease my lonliness but it was quite impossible.My hand reached behind me for the Record of Eihei Dogen.Beneath the open window at my desk,I offered incense, lit a lamp, and quietly read.Body and mind dropping away is simply the upright truth.In one thousand postures, ten thousand appearances, a dragon toys with the jewel.His understanding beyond conditioned patterns cleans up the current corruptions;the ancient great master's style reflects the image of India.

I remember the old days when I lived at Entsu Monasteryand my late teacher lectured on the True Dharma-eye.At that time there was an occasion to turn myself around,so I requested to read it and studied it intimately.I keenly felt that until then I had depended merely on my own ability.

After that I left my teacher and wandered all over.Between Dogen and myself what relationship is there?Everywhere I went I devotedly practiced the true dharma-eye.Arriving at the depths and arriving at the vehicle--how many times?

Inside this teaching, there's never any shortcoming.Thus I thoroughly studied the master of all things.Now when I take the Record of Eihei Dogen and examine it,the tone does not harmonize well with usual beliefs.Nobody has asked whether it is a jewel or a pebble.For five hundred years its been covered with dustjust because no one has had an eye for recognizing dharma.For whom was all his eloquence expounded?Longing for ancient times and grieving for the present, my heart is exhausted.

One evening sitting by the lamp my tears wouldn't stop,and soaked into the records of the ancient buddha Eihei.In the morning the old man next door came to my thatched hut.He asked me why the book was damp.I wanted to speak but didn't as I was deeply embarrassed;my mind distressed, it was impossible to give an explanation.I dropped my head for a while, then found some words."Last night's rain leaked in and drenched my bookcase."

Oh yes, that certainly seems to be in line with the 'juice' of what the Main Man was about. I agree.

There's a lot of means to this end some of which, I am certain, seem 'false' to me too (but I won't go on about them because exposing their 'falseness' is not really something that will lead to any great end).

In particular I like the practice of being wrong to this end. So many Buddhists waste their time in the selfish pursuit of 'right'... they might be better off actually realising 'wrong' directly as the teaching so nobly advises. Such wonderful insights into the actual nature of ourselves and reality have been revealed when we look this little bit deeper.

Its all there in the Precepts (which people like us should probably observe more).

I enjoyed reading the answers offered, and will present another perspective on one part of it:

"False practice" is any behavior which is motivated by the goal of "achieving enlightenment," where there are thoughts that "I am going to 'get' enlightened by doing this, that, or the other thing." I see it as "false" because underlying that goal is the belief that there is some "one" who can get (or "attain") enlightenment. To me, this is a contradiction). As I see it, "True practice" would be purposeless, goalless.

I can't speak to "True study" because I'm not really clear on what the phrase means. But if behind the action of "True study" there is a "me"-generated goal, I would not see that as "true." As long as there is an invested belief in a static, unchanging "me," the delusion persists. Cheers!

"I can't speak to "True study" because I'm not really clear on what the phrase means. But if behind the action of "True study" there is a "me"-generated goal, I would not see that as "true." As long as there is an invested belief in a static, unchanging "me," the delusion persists. Cheers!"

Hi Endofdream,

Have you considered that concerning yourself with 'me' one way or the other (ie. 'for' or 'against' it) are effectively much the same when looked at in the shikantaza practice which Dogen Zenji proposed?

My own current view is that we must greatly accept the reality of what 'me' actually is ('recieve and use the self'). That 'me' wants to study and practice to understand itself better seems valid to.... me!

Maybe ''me'generated goals' are quite harmless when seen for what they really are.